1 Corinthians 15:29-30

There are certain conditions of interpretation bearing on the sense of the much discussed expression οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν which bar out a large number of attempted explanations: (a) οἱ βαπτιζόμενοι, unless otherwise defined, can only mean the recipients of Christian baptism, in its well-understood sense as the rite of initiation into the Christian state administered upon confession of faith (1 Corinthians 1:13 ff., 1 Corinthians 12:13; Romans 6:3 f., Galatians 3:27, etc.). (b) ὑπὲρ τῶν νεκρῶν (not ὑπὲρ νεκρῶν, “on behalf of dead persons” as such: cf. 1 Corinthians 15:2, etc.) points to a specific class of “the dead” interested in the baptism of the living presumably to “the (Christian) dead” of the last §, and probably to those amongst them who were connected with “the baptised” in question. (c) In following up 1 Corinthians 15:29 with the words of 1 Corinthians 15:30 (τί καὶ ἡμεῖς κινδυνεύομεν ;) [2409]. associates himself with the action of “those baptised for the dead,” indicating that they and he are engaged on the same behalf (for καὶ ἡμεῖς associating “we” with persons aforementioned, cf. 2 Corinthians 4:13; Galatians 2:16; Galatians 4:3; Ephesians 2:3, etc.). This last consideration excludes the interpretation, at present widely adopted (Ambrst., Anselm, Grot., Mr [2410], Holsten, Al [2411], Hn [2412], Bt [2413], El [2414], Sm [2415]), that P. alludes to a practice then (it is conjectured) in vogue at Cor [2416], which existed much later amongst the heretical Cerinthians and Marcionites (see Cm [2417] ad loc [2418] in Cramer's Catena; Tert [2419], De Resurr. Carnis, 48, adv. Marc., v., 10; Epiph., Hær., xxviii., 6), viz., that of the vicarious baptism of living Christians as proxies for relatives or friends dying unbaptised. With such a proceeding P. could not have identified himself, even supposing that it existed at this time in the Church (of which there is no evidence), and that he had used it by way of argumentum ad hominem. An appeal to such a superstitious opus operatum would have laid the Ap. open to a damaging retort. Gd [2420] justly asks, ‘A quoi eût servi ce procédé de mauvaise logique et de bonne foi douteuse?” This objection tells less forcibly against the view, lately suggested, that P. alludes to some practice of substitutionary baptism observed in the Pagan mysteries, finding thus a witness to the Resurrection in the heathen conscience, καὶ ἡμεῖς adding thereto the Christian practical testimony; but condition (a) forbids this solution. As El [2421] admits, condition (b) also bears strongly against the prevalent exposition. (b) moreover negatives the idea of Cm [2422] and the Gr [2423] Ff [2424], maintained by Est. and Ev [2425] (see the ingenious Addit. Note of the latter), that ὑπὲρ τῶν νεκρῶν means, as Thp [2426] puts it, ὑπὲρ ἀναστάσεως, ἐπὶ προσδοκίᾳ ἀναστάσεως : if P. meant this, why did he not say it? The following ὑπὲρ αὐτῶν indicates that by ὑπὲρ τῶν νεκρῶν definite (dead) persons are meant. Ed [2427] notices with approval the rendering of John Edwards (Camb., 1692), who supposed these “baptized” to be men converted to Christianity by the heroism of the martyrs; somewhat similarly, Gd [2428] This points in the right direction, but misses the force of ὑπέρ (on behalf of; not διά, on account of), and narrows the ref [2429] of τῶν νεκρῶν (cf. 1 Corinthians 15:18; 1 Corinthians 15:20; 1 Corinthians 15:23); there is no indication in the ep. of martyrdoms at Cor [2430] (see, on the contrary, 1 Corinthians 4:9 f.). P. is referring rather to a much commoner, indeed a normal experience, that the death of Christians leads to the conversion of survivors, who in the first instance “for the sake of the dead” (their beloved dead), and in the hope of reunion, turn to Christ e.g., when a dying mother wins her son by the appeal, “Meet me in heaven!” Such appeals, and their frequent salutary effect, give strong and touching evidence of faith in the resurrection; some recent example of the kind may have suggested this ref [2431] Paul designates such converts “ baptised for the dead,” since Baptism seals the new believer and commits him to the Christian life (see note, 1 Corinthians 12:13) with all its losses and hazards (cf. 1 Corinthians 12:30). The hope of future blessedness, allying itself with family affections and friendship, was one of the most powerful factors in the early spread of Christianity. Mr [2432] objects to this view (expounded by Köster) that τ. νεκρῶν needs definition by συγγενῶν καὶ φίλων, or the like, to bear such meaning; but to each of these βαπτιζόμενοι those who had thus influenced him would be “ the dead”. The obscure passage has, upon this explanation, a large, abiding import suitable to the solemn and elevated context in which it stands; the words reveal a communion in Christ between the living and departed (cf. Romans 14:9), to which the hope of the resurrection gives validity and worth (cf. 1 Thessalonians 5:10; 1 Thessalonians 5:2 These. 1 Corinthians 2:10). For ἐπεί, since otherwise, else (alioquin, Vg [2433]; Germ. da sonst), see note on 1 Corinthians 5:10. τί ποιήσουσιν; (see LXX parls.) indicates that the hope on which these baptisms rest will be stultified, without a resurrection; it will betray them (Romans 5:5). εἰ ὅλως νεκροὶ κ. τ. λ., “If absolutely (omnino, Vg [2434] : see note, 1 Corinthians 5:10) dead men are not raised” (the axiom of the unbelievers, 12, 15, etc.), unfolds the assumption involved in ἐπεὶ as the protasis of τί καὶ βαπτίζονται ὑπὲρ αὐτῶν; which repeats, with emphasis on the pronoun, the former question “Why indeed are they baptised for them ?” how can they be interested in the baptism of survivors, if they have perished (1 Corinthians 15:18)? On this assumption, converts would have been gained upon false hopes (cf. 1 Corinthians 15:19), as well as upon false testimony (1 Corinthians 15:15). “Why also do we run hazard every hour?” further consequent of εἰ νεκροὶ οὐκ ἐγείρονται : “our case (that of the App. and other missionaries, braving death unceasingly: see 11; 1Co 4:9 ff., 2 Corinthians 4:10 ff; 2 Corinthians 11:23 ff.; John 15:18 to John 16:22) is parl [2435] to theirs; as they, in love for the dead whom they hope to meet again, take up the cross of Christian profession, so we in the same hope face hourly peril”.

[2409] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. 1 Corinthians 2:13-16.

[2410] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[2411] Alford's Greek Testament.

[2412] C. F. G. Heinrici's Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer's krit.-exegetisches Kommentar (1896).

[2413] J. A. Beet's St. Paul's Epp. to the Corinthians (1882).

[2414] C. J. Ellicott's St. Paul's First Epistle to the Corinthians.

[2415] P. Schmiedel, in Handcommentar zum N.T. (1893).

[2416] Corinth, Corinthian or Corinthians.

[2417] John Chrysostom's Homiliœ († 407).

[2418] ad locum, on this passage.

[2419]ert. Tertullian.

[2420] F. Godet's Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[2421] C. J. Ellicott's St. Paul's First Epistle to the Corinthians.

[2422] John Chrysostom's Homiliœ († 407).

[2423] Greek, or Grotius' Annotationes in N.T.

[2424] Fathers.

[2425] T. S. Evans in Speaker's Commentary.

[2426] Theophylact, Greek Commentator.

[2427] T. C. Edwards' Commentary on the First Ep. to the Corinthians.

[2428] F. Godet's Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[2429] reference.

[2430] Corinth, Corinthian or Corinthians.

[2431] reference.

[2432] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[2433] Latin Vulgate Translation.

[2434] Latin Vulgate Translation.

[2435] parallel.